Exegetical and Hermeneutical Commentary of Job 1:4
And his sons went and feasted [in their] houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
4, 5. A trait from Job’s ordinary life, illustrating the happiness and unity of his children and the father’s scrupulous piety
4. in their houses, every one his day ] lit. made a feast at the house of each on his day, or, at the house of him whose day it was. The seven sons had homes of their own. The daughters probably lived in the house of their father. It does not appear with certainty from the Book whether any of Job’s children were married. Each son made a feast at his house on his day, to which the other six brothers and the three sisters were invited. When the cycle of seven feasts had gone round, the father sent and purified his children and offered sacrifice on their behalf. What seems meant is that, as there were seven sons, there was a feast at the house of one of them in succession each day of the week, and that at the end of the week, when all the seven had given their feast, the father sent, possibly on the morning of the first day of the week, and sanctified them. Thus week after week was passed; their life was a continual feast. It is to be remembered that we do not stand on the ground of mere history here. The idea shapes its materials to its own ends; and what is presented to us is the highest earthly joyousness and affection combined with the most sensitive piety.
Fuente: The Cambridge Bible for Schools and Colleges
And his sons went and feasted in their houses – Dr. Good renders this, and his sons went to hold a banquet house. Tindal renders it, made bankertea. The Hebrew means, they went and made a house-feast; and the idea is, that they gave an entertainment in their dwellings, in the ordinary way in which such entertainments were made. The word used here ( mshteh) is derived from shathah, to drink; and then to drink together, to banquet. Schultens supposes that this was merely designed to keep up the proper familiarity between the different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship.
Every one his day – In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word day is used to denote a birthday. In early times the birthday was observed with great solemnity and rejoicing. Perhaps in this statement the author of the Book of Job means to intimate that his family lived in entire harmony, and to give a picture of his domestic happiness strongly contrasted with the calamities which came upon his household. It was a great aggravation of his sufferings that a family thus peaceful and harmonious was wholly broken up. – The Chaldee adds, until seven days were completed, supposing that each one of these feasts lasted seven days, a supposition by no means improbable, if the families were in any considerable degree remote from each other.
And sent and called for their three sisters – This also may be regarded as a circumstance showing that these occasions were not designed for revelry. Young men, when they congregate for dissipation, do not usually invite their sisters to be with them; nor do they usually desire the presence of virtuous females at all. The probability, therefore, is, that this was designed as affectionate and friendly family conversation. In itself there was nothing wrong in it, nor was there necessarily any danger; yet Job felt it possible that they might have erred and forgotten God, and hence, he was engaged in more intense and ardent devotion on their account; Job 1:5.
Fuente: Albert Barnes’ Notes on the Bible
Job 1:4-5
And his sons went and feasted in their houses.
The family meeting and the family sacrifice
I. The festive meeting. And his sons went, etc.
1. It was a united family. There were no schisms in that body. The sons had all grown up, had their own houses, their own lands, and their own flocks and herds. Yet Ephraim did not envy Judah, and Judah did not vex Ephraim–without jealousies, without shyness, without any affected superiority, without mistrust. Behold, how good and pleasant a thing it is for brethren to dwell together in unity. And what an evil thing it is where this unity is wanting.
2. It was a social family. And called for their three sisters to eat and drink with them. It is a noticeable feature of patriarchal life that great respect was always paid to the home courtesies. We claim it as one of the refining and beneficent results of Christianity that it has restored woman to her social place and dignity. And, as compared with her lower position in an immediately preceding age, no doubt it did. But the courtesies of the sisterly relation have never been observed more sacredly than by the patriarchs, who thus learned under the paternal roof the graceful attentions and refinements which should the better befit them for married life. We open a deep spring of elevating and softening influences when we establish among brothers and sisters a systematic regard to domestic courteousness. A young man is sure to grow up a churl–rude, half-humanised, unmannerly–who does not care to maintain a kindly and affectionate bearing toward a sister at home.
3. It was a convivial family. And his sons went and feasted in their houses. It was not then inconsistent with patriarchal manners to mark these family gatherings by a feast. Abraham made a feast at the weaning of Isaac; Isaac makes a feast to Abimelech and Pichol; and Laban made a feast on the occasion of the marriage of Jacob. God has clearly made some things for the service of man only, but He has as clearly made other things for his enjoyment, for his refreshment. The Psalmist tells us in one verse that the great Parent caused the grass to grow for the cattle, and the herb for the service of man, he tells us in the next verse that He causeth wine that maketh glad the heart of man, and oil to make him of a cheerful countenance. Only in the abuse consists the sin of these well-spread tables.
II. The family sacrifice. The seven days feasting were past. And it was so when the days of their feasting were gone about, Job sent and sanctified them, etc.
1. Job sent and sanctified his children; that is, bade them prepare themselves for a sanctifying ordinance. The most ordinary exercises of devotion are well preceded by a moments pause; it gives the soul time to attire itself for the Divine presence chamber–an opportunity to shake off the dust from our feet before approaching to speak with God upon the mount. The present was a great family occasion in Jobs household. There were mercies to acknowledge, shortcomings to bewail, responsibilities to renew, lessons to sanctify. What changes might pass over their domestic fortunes before the yearly feast came round! That cloud, now no bigger than a mans hand, what may it not grow to? That sorrow, now lighting heavily on our neighbour, and on account of which we dare not even utter to him the customary kind words of the season, how soon may that sorrow be ours! God of the future, and of the unseen, and the unknown, how should a devout parent desire to roll on Thee the burden of these responsibilities! Avert them from our children and families we cannot, but if, like Job, we send and sanctify them, a year which is begun with prayer we may hope to conclude with praise.
2. Observe, too, they were grown-up sons on account of whom Job evinced solicitude. The fact may suggest whether in our day the filial and parental relations are kept up long enough. It seems to be too much taken for granted that the quitting of the home roof is the signal for the discharge of the parental responsibilities. And he rose up early in the morning and offered burnt offerings. Early in the morning, for this was a marked characteristic of the devotions of men of old time. Abraham, David, and Job seem to have thought that they who prevented the dawning of the day in their supplications would carry away the best blessings. God sitteth between the cherubim, waiting for prayer, and they who come first shall be heard first. I love them that love Me, and they that seek Me early shall find Me. And offered burnt offerings. How so, when as yet there was no written law, no order of priesthood, no ordinance or sanctuary? The answer suggests how far back, and how universally the day of Christ has been looked for. How much or how little Job understood of the moral scope of these burnt offerings does not appear.
Two features of Jobs practical religion come out here.
1. In making an offering he measured the amount by the greatness of his mercies.
2. His offerings were not thank offerings only, they were intercessory, and in this view they mark the beautiful individuality of a pious fathers prayers. (D. Moore, M. A.)
A merry Christmas
Our text gives us a very pleasing picture of Jobs family. He was a happy man to have had so many children all comfortably settled in life; for they all had houses, and each was able in turn to entertain the rest. Perhaps the soberness of age disqualified him for joining in their feasting, but he commended it, he did not condemn it.
I. The text, and that is festive; so we will ring a merry bell. I distinctly hear three notes in its merry peal.
1. It gives a licence to the righteous. They may meet together in their houses to eat and drink, and to praise God. The Puritans tried to put down the keeping of Christmas. God forbid that I should proclaim the annihilation of any day of rest which falls to the lot of the labouring man. Feasting is not a wrong thing. Job only feared lest a wrong thing should be made out of a right thing. These young people met in good houses, and in good company. Their feasting was a good thing, for it had a good intent; it was for amity, for cheerfulness, for family union. And at the feasting there was good behaviour. Good men of old have feasted. Abraham made a feast when his child was weaned. Shall I tell of Samson and his feasts, or of David, or of Hezekiah, or of Josiah? Feasting was even an essential part of Divine worship under the old law. There was the feast of trumpets, of tabernacles, of the passover, of the new moons, etc. And our Saviour countenanced a feast, and even helped to provide the guests for it. He was not Himself out of place at the wedding feast at Cana. And God has provided in His world not only enough for mans need, but also abundance for mans feasting.
2. It suggests a caution. Job said, It may be. Though they were good sons, they may have blessed God too little in their hearts. They may not have been grateful enough for their prosperity, and for the enjoyments God had given them. This caution is necessary, because there is no place free from sin. Wherever two meet together Satan is always a possible third. Because there is many a special temptation where there is a loaded table. More men have perished by fulness of bread than ever died by hunger. More have been drowned in the bowl than ever were drowned at sea. Because they who sit at table are but men, and the best of men are but men at the best.
3. It provides a remedy. Job sent for his sons as a father; he sanctified them as a preacher; he sacrificed for them as a priest. Our feasts should be sanctified by the Word of God and prayer.
II. What is in the text, and that is instructive; So we must ring the sermon bell. If Job found it right with a holy jealousy to suspect lest his sons might have sinned, how much more do you think he suspected himself. He who was so anxious to keep his children clean was himself more anxious that he might always fear his God and eschew evil. Then be careful, be watchful of yourself.
III. The text, that is afflictive; here we ring the funeral bell. Calamity came while the children were feasting. Between the table and the coffin there is but a step. Then do nothing that you would not willingly die doing. Be today what you would wish to be in eternity. (C. H. Spurgeon.)
The patriarch Job and his children
The feasts mentioned were probably birthday festivities. The pious father, while he permitted these youthful festivities, knew the moral danger by which they were attended. So once a year, when the round of feasts was complete, he called the family together, and kept a feast unto the Lord. He sanctified them, that is, on this occasion he specially set himself and his children apart for God.
I. The danger to which Jobs children were exposed: the danger of sinning.
1. Youth is an age of ignorance and inexperience. Life is new. They have not proved its innumerable perils, its unfathomable deceits. They look at life through the medium of their own frank and buoyant and hopeful feelings. The more self-assured is the unthinking youth, the more likely he is to miss the narrow path of obedience and truth, and fall into temptation and snare.
2. In the age of youth the passions of human nature are most irregular and impetuous. Reason is too often dethroned, and lawless appetite usurps her seat.
3. In the age of youth evil example exerts its most pernicious influence. Man in all periods of his existence is an imitative creature, but more particularly so in the days of youth.
4. In the period of youth the great destroyer of the peace, and of the souls of men, is especially assiduous in his bad work.
5. This danger of sinning is never, perhaps, greater than on occasions of festivity, when luxury and gaiety reign.
6. What aggravates the evil of sin is its tendency to increase, so that a young sinner may go so far as to curse God in his heart. Dreadful as such a sin is, it is that towards which all other sins lead.
II. The deep and anxious concern of the patriarch lest his children should have fallen into this evil. His expressions indicate great anxiety, tender and heartfelt apprehension.
1. To sin against God must of necessity be a most odious and dreadful thing.
2. The consequence of sin is misery. The parent whose heart is right with God knows well that there is no calamity like the calamity of sin; no pang like the pang of remorse.
3. Not greater is the misery than is the deep dishonour which sin ensures.
III. The manner in which Job sought to deprecate, on behalf of his children, the great evil of sin. He had recourse to sacrifice–the only mode in which the guilt of sin can be cancelled, and its punishment averted. The father who felt it his duty to institute these solemn family atonements would accompany them with such faithful admonitions, such affectionate counsel, and such religious instructions, as the occasion would dictate, and as their wants required. Nor would these annual sacrifices be unaccompanied with earnest prayers and intercessions on behalf of his children. As parents we may plead in private for our children. We may give parental instructions in our customary family devotions. We may have, like this patriarch, special seasons of family consecration.
IV. The effect which the spirit and conduct of Job must have had upon the minds of his children. They could not behold the pious concern which their father manifested for their religious and eternal well-being; they could not behold the annual solemnities, which he instituted for their sake, unmoved. We may charitably hope that the effect upon them was beneficial; and that such a pious parent was rewarded by the piety and obedience of the children. The holy anxiety, the private and domestic intercessions, the kind and tender admonitions of pious parents, constitute, for their children, one of heavens loudest calls. Conclusion–To parents. Have you been sufficiently alive to the religious and eternal interests of your posterity? Ought we not to look to God, who knows all our need, for grace to fulfil, in a more effectual manner, the Christian parents part? (J. Bromley.)
Religion presiding over hospitality and social enjoyment
Jobs domestic felicity seemed secured by the solemn acknowledgment of the Divine authority with which it was accompanied, and by that godly jealousy with which the patriarch regarded his children, for which there was probably no more specific ground than the fatal tendency of human nature, especially in the fulness of prosperity, to forget the obligations of spiritual religion. At the close of their social meetings, he was wont to assemble the whole family for sacred exercises; and in conformity with the prescriptions of religion in that early period, to offer sacrifices for them all, and to renew the dedication of them to Jehovah, accompanying these acts with confession of sins and prayer for Divine grace. We do not know whether, in reference to his children, the calamity did not bear a character of righteous displeasure. The faith of Job would not have been fully tried if some doubt had not existed on this point; if the apprehensions of parental solicitude had not accompanied the sorrows of bereaved affliction. That social and convivial meetings are, on some occasions, allowable and becoming, few will be disposed to deny; nor can it, be supposed that religion, which prescribes mutual benevolence and affection, should prohibit mutual enjoyment. The Scriptures allude, with manifest approbation, to several occasions of festivity. In the Christian Church, though no festivals are prescribed, except of a spiritual kind, yet private hospitality, on suitable occasions, is abundantly commended. It is the folly and weakness of man that plants his enjoyments with dangers and snares,
1. If you would act a Christian part in your social intercourse and entertainments, it is manifest they must be conducted with such prudence and moderation as to exclude the idea of extravagance, vanity, and excess. Under the fair guise of hospitality, may not injustice sometimes be detected? Sinister and dishonest views may sometimes prompt an expensive show of hospitality, but perhaps a more ordinary motive is found in a principle of worldly ambition. The parade of wealth is sometimes assumed as a means of obtaining wealth. But no fortune, however ample, will justify a vain and expensive conviviality, or vindicate either extravagance or excess.
2. Our social entertainments should be attended with corresponding liberality to the poor. While the heart is expanded with the feelings of kindness, and warmed with the communications of hospitality, we should take care that the poor come in for a proportionate share of our fellow feeling, and that our social enjoyments be accompanied with a more express attention to the duties of feeding the hungry and clothing the naked.
3. Your social intercourse, if you would please God in it, must be so conducted as to be, not injurious, but subservient to the high ends Christians should ever aim at–their personal improvement, and the glory of their Heavenly Father. As a Christian should form no voluntary engagement on which it might not be permitted to ask the blessing of God, so should he act so as to invite this blessing. It becomes him who daily prays, Lead us not into temptation, to guard against those circumstances that would endanger his integrity and purity. (H. Gray, D. D.)
The banquet of Jobs children
Among the blessings of Job, his children are reckoned first. How his children were affected we cannot define so well as of their father, because the Holy Ghost saith nothing of them but that they banqueted, which doth sound as though He noted a disparity between Job and his sons. So it seems that Jobs sons were secure upon their fathers holiness, as many are upon their fathers husbandry. We do not see by any circumstance of the story that the sons abused their feasts. Their meetings tended to nourish amity. Why did God create more things than we need, but to show that He alloweth us needful and comfortable things? All the good things which were not created for need, were created for delight. If feasts had been unlawful, Christ would not have been at the feast in Cana. The story saith, Job sent for his sons, and sanctified them, and sacrificed for them. In which words the Holy Ghost showeth the pattern of an holy man and good father, which kept the rule that God gave to Abraham, to bring up his children in the fear of the Lord. Job goeth to the remedy. Albeit my children have not done their duties in all points, but offended in their feastings, yet I am sure that God will have mercy upon them and upon me, if we ask Him forgiveness.
1. The cause which moved Job to sacrifice for his sons. It may be that my sons have blasphemed God in their hearts. He was glad to see his children agree so well together; but he would have them merry and not sin, and therefore he puts them in mind every day while they feasted, to sanctify themselves. Job thought with himself, It may be that my sons have committed some scape like other men; I cannot tell, they are but men; and it is easy to slip when occasion is ready, though they think not to offend. It is better to be fearful than too secure. Blasphemy is properly in the mouth when a man speaks against God, as Rabshakeh did; but Job had a further respect to blasphemy of the heart, counting every sinister affection of the heart as it were a kind of blasphemy or petty treason. We may see this, that the best things may soon be corrupted by the wickedness of men; such is our nature, ever since Adam. It is good for man, so long as he liveth in this world, to remember still that he is amongst temptations. We must look upon our riches as we look upon snares, and behold our meats as we behold baits, and handle our pleasures as we handle bees, that is, pick out the sting before we take the honey; for in Gods gifts Satan hid his snares, and made Gods benefits his baits. One lesson Jobs action may teach us, to prepare ourselves before we eat the communion; that is, to sanctify ourselves and meats, as Christ did. We may also learn to suspect the worst of the flesh, and to live in a kind of jealousy of ourselves. When thou seest some selling in the shops, some tippling in the taverns, some playing in theatres, then think of this with thyself: it is very like that these men swallow many sins, for God is never so forgotten as in feasting and sporting and bargaining; then turn to thy compassion, and pray for them, that God would keep them from sin when temptation is at hand, and that He would not impute their sin to their charge. (H. Smith.)
The village feast
One of the greatest hindrances that religion finds is the false idea that it involves giving up all that makes life happy and enjoyable. We can never set forth too clearly that such an idea is wrong and unscriptural. Sin is the only thing to be given up; and in avoiding sin we do not cut off any part of true happiness; we increase it, by getting what alone can make any heart really happy–the joy and peace of a good conscience. Religion is not to make us sombre, morose, and dull, but is able to fit us to join in the pleasures of life, as those who, loving God most of all, are able also best to truly love their fellow men. Job did not join his children, yet he allowed their happiness. He was a wise man, and able to discern between youthful pleasures and youthful lusts. The knowledge of their happiness in sinless pleasures made him happy too. Yet notice how he acted. He helps them, and in the best way possible. He remembers them before the throne of grace. He dedicates even their feastings and joys by prayer and sacrifice to God. Fear filled the mind of Job lest his sons should sin, and curse God in their hearts; lest feasting and prosperity should cause them to forget Gods goodness. So it is specially on their feast day that Job remembers them at the throne of grace. Have you thus honoured God this morning, as the Giver of all good things? If not, learn a lesson from the patriarch. (Rowland P. Hills, M. A.)
Counteractions of excitement
The apprehension thus expressed arose out of a deep knowledge of human nature. The apprehension was lest a time of unusual excitement should produce irreligious effects. In the case of Job the usual dangers of wealth and prosperity were mitigated and counterbalanced to the greatest possible extent. But now those dangers were on a particular occasion aggravated by the temptations of excitement. The even tenor of life was interrupted by a season of special festivity. The good, experienced man saw in this new risks and new solicitations to evil. The text tells how he met these new dangers. Excitement involves some such dangers as these–
1. A temptation to be more than commonly hasty and perfunctory in our strictly religious duties. The flagging interest, more than the failing time, is the real danger for us.
2. The way in which the world at such times asserts its importance, and would persuade us of its alone reality. It is a difficult thing to live in this world as if really expecting and belonging to another. That which is at all times a difficult thing, becomes in times of special excitement a thing impossible with man, a thing possible only in the strength of God.
3. Times of excitement are apt to be also selfish times. When once our thoughts are more of pleasure than of duty, we must be selfish. We may be selfish about duties; we are almost sure to be so about pleasures. When God is forgotten, we may be almost sure it is self, and nothing better, that is remembered.
4. Excitement is too often made an excuse for utter idleness. At such times there is generally a considerable abatement made of your regular duties. Often those which remain are less well done than ordinarily.
5. Times of excitement are generally discontented times. You see what was the special fear of the good man spoken of in the text. Cursed God in their hearts. The moment we separate ourselves from God, we become impatient of Him.
6. Where such is the state of things within, there must be a condition, in the simplest sense, of terrific danger. Consider now Gods goodness to us in providing us with some special helps in times of special difficulty. You see what the resource described in the text was. It is not much that others can do for you in this matter. In the example here before us we must see rather a type of the heavenly than of any human intercession. The application of Christs one offering is still needed. At such times it is our bounden duty to pray. It is well, too, that we should rather force ourselves to an increased use of the means of grace than suffer that use to become more than commonly slack and infrequent. Good men at such times have found it necessary from time to time to set apart seasons for themselves of especial humiliation and prayer. How anxious and how difficult a thing is the restoration of the spiritual health! Then great reason have we to guard against its becoming impaired. (C. J. Vaughan, D. D.)
The priest-like father
The father is the family priest. Job was an Arab chief. In that Arabian home there was, what there ought to be in every British home, a father who, as he sees his children about him, feels himself called to be a consecrated priest unto God, a priest ordained by the laying on of hands, the hands of his own little children.
1. The first, quality of a priest is sympathy. One who can have compassion, because he knows life, and is able to sympathise. Sympathy means being able to know exactly what are the feelings of other people. Job had before him the question which comes to all parents, How ought I to feel towards young people who are thirsting for pleasures which I have long lost the relish for? Jobs children were fond of feasts and holidays, and it is clear that their enjoyments caused him anxiety. He felt that there are times when young life needs a very watchful eye. Youth has its special temptations. What young life is really doing–its thoughts, its faults, its dangers–these are things that a parent wants to know. The Christian father would sit within the very soul of his child if he could, and keep the crooked serpent out of that new Eden. Feeling the limit of his own power, the good man kneels and prays. What he cannot do God can do.
2. A priest was a director. The education of a child is done by the schoolmaster, but it is directed from the home. What is it that makes or mars every life? It is personal character. This makes the man or woman, and it is Christ that makes character. Here is the sphere for the priest-like father. These young holiday-loving people in the land of Uz daily saw their model in their own father. They lived under the shadow of a sublime example.
3. Above all, a priest is an intercessor. There is one Mediator, and yet all are mediators. Every one is a bridge over which some benefit is conveyed to his fellows. And the most sacred of mediators are father and mother. On the priest-like fathers heart are engraved the names of the household, for which he makes daily intercession. For these sacred home responsibilities, as for all other, the great preparation is the preparation of self. To give ourselves to God is the chief thing out of which all good influences come. Let us give ourselves to the habit of faithful prayer. The prayer and devotion of Gods people ennobles and safeguards life. (Samuel Gregory.)
Jobs fears for his children
In the text there are two parts.
I. Jobs fear, or jealousy, concerning his children. The persons suspected. His sons. His daughters are mentioned, but Jobs care specially concerned the sons, as responsible for the feast, and as more exposed to temptations of excess. But perhaps sons means children, and includes them all. Look at Job as another man than his children, and yet solicitous about them. Then we learn that a good and gracious heart is troubled about other mens miscarriages as well as his own. The good man will try to restrain others by his admonitions; to expiate their sins by his prayers; to bewail their sins in his reflections. So should we do, upon sundry considerations.
(1) Out of respect to the honour and glory of God.
(2) Out of respect to the souls of our brethren.
(3) Out of respect to ourselves.
Consider Job in his relation as a father. His chief care was lest his children should offend God at their meetings and feastings.
(1) He did not find fault with the meeting itself
(2) He does not complain of the charge or cost of the meeting.
(3) He does not think wrongly of his not being invited.
This was his fear, lest his children should offend, and trespass against God. He was solicitous about the sins of his children. No doubt he had been careful to instruct his children. But there is no trust to be given either to good relationships, or good education, considered alone by themselves. See the reasons and occasions for Jobs fears.
(1) His love and affection for them.
(2) Their general corruption of nature.
(3) Their age and condition of life.
(4) Their employment, or the occasion of their present meeting–a feast.
There are great temptations at such scenes: to gluttony, drunkenness, and intemperance; to strife, contentions, and brawlings; to lascivious carriages and speeches; to atheism and forgetfulness of God. Satan is usually vigilant to improve such opportunities.
II. The particular matter of Jobs fear is, lest his children should have cursed God in their hearts. It may mean have blest (the word is barak) God in their hearts–that is, they may have sinned together with their blessing of God. This is usual, and it proceeds from that hypocrisy which by nature rests in mens hearts; men are careful to have a good outside now and then, and to conform to some outward duties of religion, because they carry some speciousness with them, but the inward frame and disposition of spirit is little heeded or regarded by them. The expression admits of such an interpretation as this: though my sons have blest God in their hearts, they may have fallen into some occasional and actual miscarriage. There are said to be sins of three sorts.
(1) Sins of daily or frequent incursion, which, whilst we remain in the flesh, we shall never be freed from.
(2) Sins which, in an especial manner, wound the conscience.
(3) Sins of a middle nature between both; sins of a non-attendancy or neglect. Take the sentence negatively. Have sinned, and have not blessed God, or Have sinned, and little blessed God. Take it as cursed God. This need not be understood in the proper and aggravating sense but rather in the qualified and interpretative. There is a blaspheming God in the heart, and there is a blaspheming that does not reach so far. Learn–
1. It is a thing very commendable in a Christian to repent of sin, even unknown.
2. It is the care of a gracious person, not only to take heed of notorious sins, but also of the shadows and resemblances of it.
3. A good Christian has regard to his thoughts, as well as to his words and actions.
4. A godly man is tender of passing hard censure upon the persons or actions of other men. (T. Horton, D. D.)
On family worship
I. Considerations which recommend family worship. With respect to the Deity, it is due to Him, and it is pleasant to Him. Man is to worship his Maker in all the capacities and relations in which his Maker places him. As an individual, he offers to Him his private devotions. Communities, as such, bring to Him in public worship their gratitude and their prayers. And families living under the same roof, affected by the sins, interested in the wants, and blessed in the felicities of each other, owe a family sacrifice to the God of mercy, and Giver of their common safety and joys. Will it be said God has no need for such service? We have every reason to believe that this duty is peculiarly pleasant and acceptable to Him. It was from Abraham He resolved He would not hide anything He would do, because He knew the patriarch, that he would command his children and his household after him, that they should keep the way of the Lord (Gen 18:19).
II. The effects of family worship upon the families in which it is performed.
1. It is favourable to good order.
2. It is calculated to promote and preserve amity and kind offices in the family.
3. And it brings the blessings of heaven. This duty will appear still more important and beneficial, if we advert to its uses to the individuals of whom families are generally composed.
(1) With regard to the pious part of them, it affords, next to the worship of the sanctuary, the most convenient and unexceptionable opportunity for that sociality in devotion which minds seriously impressed do very naturally and strongly desire. But all the members of the family are not religious. For those who are otherwise, family prayer may have the most beneficent operation.
4. Consider its influence upon the community as a whole. (Bishop Dehon.)
Regard for childrens spiritual welfare
There is not a father or a mother among us to this day to whom God has not often said, Hast thou, in this matter of thy children, considered My servant Job? No. We confess with pain and shame and guilt concerning our children, that Job here condemns us to our face. But we feel tonight greatly drawn, if it is not too late, to imitate Job henceforth in behalf of our children. We have not wholly neglected them, nor the Great Sacrifice in their behalf. But we have not remembered it and them together at all with that regularity and point and perseverance and watchfulness that all combined to make Job such a good father to his children, and such a good servant to his God. But if our children are still about us, and if it is not yet too late, we shall vow before God tonight that whilst they are still with us we shall not again so forget them. When they set out to go to school we shall look out of our windows after them, and we shall imagine and picture to ourselves the life into which they must all enter and cannot escape. We shall remember the streets and the playgrounds of our own schooldays, and the older boys and their conversations. And we shall reflect that the games and sports and talks of the playground will bring things out of our childrens hearts that we never see nor hear at home. And then, when they come the length of taking walking and cycling tours, and fishing and shooting expeditions; and, still more, when they are invited out to eat and to drink and to dance, till they must now have a latchkey of their own–by that time it is more than time we had done with all our own late hours, and had taken ourselves to almost nothing in this world but intercessory prayer. We shall not go with them to watch and to judge over our children: but we shall not sleep till they have all come home and shut the door to our hearing behind them. And we shall every such night, and in as many words, plead before God the sacrifice of Jesus Christ, for each several one of our own and our neighbours children. (Alexander Whyte, D. D.)
Unconscious sin
Of course, we confess overt acts of sin, and also secret sins, directly we are aware of them. But our unconscious sins are vastly more numerous than our conscious ones, just as the elevations beneath the ocean waves are much more numerous than those which rear themselves above the breakers as islets. For every one sin you know of, there are perhaps ten of which you are ignorant.
1. Let us understand how unconscious sins come into existence. Old habits assert themselves, in the heat of life, without our noticing them, as a man may unconsciously give a nervous twitch. Besides, our sensibilities are blunt, and permit sins to pass for want of knowing better, as a clerk in a bank may pass a counterfeit banknote for want of longer experience. Moreover, our standard is too low; we measure ourselves against our fellows, and not against the requirements of God. Then, too, though we may resist temptation, we can hardly do it without getting some stain.
2. Let us learn when unconscious sins are most to be dreaded. During times of feasting and holiday. Because we then give less time to devotion. Because we relax our self-watch. Because we are thrown into light and frivolous company. Job was always anxious after such times, and said, It may be.
3. Let us see how to deal with unconscious sins. They are sins. They will interrupt our communion. They will work a deadly injury to our spiritual life; for hidden disease is even more perilous than that which shows itself. They must be brought beneath the cleansing blood of Jesus. We need to ask many times each day, Lord Jesus, keep me cleansed from all conscious and unconscious sin. (F. B. Meyer, B. A.)
Moderate recreation lawful
1. It doth well become godly parents to give their children leave to take moderate refreshing and recreation one with another.
2. Parents must not cast off the care of their children, though they are grown up, though they are men and women.
3. Children that are grown up, or have houses and families of their own, ought yet to yield all reverence and submission to the lawful commands, counsels, and directions of their parents. Do you think you have outgrown obedience and honour to parents, when you are grown in years?
4. A parents main and special care should be for the souls of his children. The care of many parents is only to enrich their children, to make them great and honourable, to leave them full portions and estates, to provide matches for them; but for sanctifying their children, there is no thought of that.
5. He that is a holy person himself desires to make others holy too. Holy Job would have all his children holy.
6. The good which others do by our advice and counsel, is reckoned as done by ourselves. While we provoke others to goodness, that good which they do is set upon our account as if we had done it.
7. Holy duties call for holy preparation. Oh, come not to the sacrifice except you be sanctified! (J. Caryl.)
The early morning the best praying time
1. That it is Gods due and our duty to dedicate the morning, the first and best of every day, unto God (Psa 5:3). We have a saying among us, the morning is a friend to the Muses: that is, the morning is a good studying time. I am sure it is as true that the morning is a great friend to the Graces; the morning is the best praying time.
2. That it is not safe for any to let sin lie a moment unrepented of or unpardoned upon their own consciences or the consciences of others. If a mans house be on fire, he will not only rise in the morning, or early in the morning, but he will rise at midnight to quench it. (J. Caryl.)
Parental solicitude
1. That everyone is saved and pardoned by the special and particular actings of his own faith: every soul must believe for itself. Everyone must have a sacrifice.
2. That it is not enough for parents to pray in general for their children, but they ought to pray particularly for them. As parents who have many children provide portions according to the number of them all; and in the family they provide meat and clothing according to the particular number of them all: so likewise they ought to be at a proportionable expense in spirituals, to lay out and lay up prayers and intercessions, according to the number of them all; not only to pray in general, that God would bless their children and family, but even to set them one by one before God. The souls of the best, of the purest, though they do not rake in the dunghill, and wallow in the mire of sin, basely and filthily, yet they do from day to day, yea from moment to moment, contract some filth and uncleanness. Every man hath a fountain of uncleanness in him; and there will be ever some sin bubbling and boiling up, if not flowing forth.
3. A suspicion that we ourselves or others have sinned against God, is ground enough for us to seek a reconcilement for ourselves or others with God. If you that are tender parents have but a suspicion–if there be but an It may be–that your child hath the plague or taken the infection, will it not be ground enough for you to go presently and give your child a good medicine? And if Job prayed thus, when he only suspected his sons had sinned, what shall we say of those parents who are little troubled when they see and know their sons have sinned? It is safest to repent even of those sins we only fear we have committed. A scrupulous conscience grieves for what it suspects.
4. That we may quickly offend and break the law, while we are about things in their own nature lawful, especially in feasting. It is an easy matter to sin, while the thing you are about is not sinful; nay, while the thing you are about is holy. Lawful things are oftentimes the occasion of unlawful. (J. Caryl.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Feasted in their houses, every one his day] It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His sons went and feasted, to testify and maintain their brotherly love.
Every one his day; not every day of the week and of the year; which would have been burdensome and tedious to them all, and gross luxury and epicurism, which holy Job would not have permitted; but each his appointed day, whether his birthday, or the first day of the month, or any other set time, it matters not.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. every one his daynamely,the birthday (Job 3:1). Implyingthe love and harmony of the members of the family, as contrasted withthe ruin which soon broke up such a scene of happiness. The sistersare specified, as these feasts were not for revelry, which would beinconsistent with the presence of sisters. These latter were invitedby the brothers, though they gave no invitations in return.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And his sons went and feasted in their houses, everyone his day,…. It appears by this that Job’s sons were grown up to men’s estate, that they were from him, and were for themselves, and carried on a separate business on their own accounts, and had houses of their own, and, perhaps, were married; and being at some distance from each other, they met by appointment at certain times in their own houses, and had friendly and family entertainments in turn; for such were their feasts, not designed for intemperance, luxury, and wantonness, for then they would not have been encouraged, nor even connived at, by Job; but to cherish love and affection, and maintain harmony and unity among themselves, which must be very pleasing to their parent; for a pleasant thing it is for any, and especially for parents, to behold brethren dwelling together in unity, Ps 133:1, besides, these feasts were kept, not in public houses, much less in houses of ill fame, but in their own houses, among themselves, at certain seasons, which they took in turn; and these were either at their time of sheep shearing, which was a time of feasting, 1Sa 25:2, or at the weaning of a child, Ge 21:8, or rather on each of their birthdays, which in those early times were observed, especially those of persons of figure, Ge 40:20, and the rather, as Job’s birthday is called his day, as here, Job 3:1,
and sent and called for their three sisters to eat and to drink with them; not to make a feast in their turn, but to partake of their entertainment; which, as is commonly observed, showed humanity, kindness, tenderness, and affection in them to their sisters, to invite them to take part with them in their innocent and social recreations, and modesty in their sisters not to thrust themselves into their company, or go without an invitation; these very probably were with Job, and went to the feasts with his leave, being very likely unmarried, or otherwise their husbands would have been invited also.
Fuente: John Gill’s Exposition of the Entire Bible
4, 5 And his sons went and feasted in the house of him whose day it was, and sent and called for their sisters to eat and drink with them. And it happened, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, I may be that my sons have sinned, and dismissed God from their hearts. Thus did Job continually.
The subordinate facts precede, Job 1:4, in perff.; the chief fact follows, Job 1:5, in fut. consec. The perff. describe, according to Ges. 126, 3, that which has happened repeatedly in the past, as e.g., Rth 4:7; the fut. consec. the customary act of Job, in conjunction with this occurrence. The consecutio temporum is exactly like 1Sa 1:3.
It is questionable whether is a distinct adverbial expression, in domu unuiscujusque , and also distinct, die ejus (Hirz. and others); or whether the three words are only one adverbial expression, in domo ejus cujus dies erat , which latter we prefer. At all events, here, in this connection, is not, with Hahn, Schlottm., and others, to be understood of the birthday, as Job 3:1. The text, understood simply as it stands, speaks of a weekly round (Oehler and others). The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings.
The writer might have represented this celebration on the evening of every seventh day, but he avoids even the slightest reference to anything Israelitish: for there is no mention in Scripture of any celebration of the Sabbath before the time of Israel. The sacred observance of the Sabbath, which was consecrated by God the Creator, was first expressly enjoined by the Sinaitic Thora. Here the family celebration falls on the morning of the Sunday, – a remarkable prelude to the New Testament celebration of Sunday in the age before the giving of the law, which is a type of the New Testament time after the law. The fact that Job, as father of the family, is the Cohen of his house, – a right of priesthood which the fathers of Israel exercised at the first passover ( ), and from which a relic is still retained in the annual celebration of the passover ( ), – is also characteristic of the age prior to the law. The standpoint of this age is also further faithfully preserved in this particular, that here, as also Job 42:8, appears distinctly as an expiatory offering; whilst in the Mosaic ritual, although it still indeed serves (Lev 1:4), as does every blood-offering, the idea of expiation as its peculiar intention is transferred to and . Neither of these forms of expiatory offering is here mentioned. The blood-offering still bears its most general generic name, , which it received after the flood. This name indicates that the offering is one which, being consumed by fire, is designed to ascend in flames and smoke. refers not so much to bringing it up to the raised altar, as to causing it to rise in flame and smoke, causing it to ascend to God, who is above. is the outward cleansing and the spiritual preparation for the celebration of the sacred festival, as Exo 19:14. It is scarcely necessary to remark, that the masculine suffixes refer also to the daughters. There were ten whole sacrifices offered by Job on each opening day of the weekly round, at the dawn of the Sunday; and one has therefore to imagine this round of entertainment as beginning with the first-born on the first day of the week. “Perhaps,” says Job, “my children have sinned, and bidden farewell to God in their hearts.” Undoubtedly, signifies elsewhere (1Ki 21:10; Psa 10:3), according to a so-called , maledicere . This signification also suits Job 2:5, but does not at all suit Job 2:9. This latter passage supports the signification valedicere , which arises from the custom of pronouncing a benediction or benedictory salutation at parting (e.g., Gen 47:10). Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. In Job’s family, therefore, there was an earnest desire for sanctification, which was far from being satisfied with mere outward propriety of conduct. Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. The futt. consec. are followed by perff., which are governed by them. , however, is followed by the fut., because in historical connection (cf. on the other hand, Num 8:26), in the signification, faciebat h.e. facere solebat (Ges. 127, 4, b). Thus Job did every day, i.e., continually. As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God. The writer has now made us acquainted with the chief person of the history which he is about to record, and in Job 1:6 begins the history itself.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Job’s Solicitude for His Children. | B. C. 1520. |
4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. 5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
We have here a further account of Job’s prosperity and his piety.
I. His great comfort in his children is taken notice of as an instance of his prosperity; for our temporal comforts are borrowed, depend upon others, and are as those about us are. Job himself mentions it as one of the greatest joys of his prosperous estate that his children were about him, ch. xxix. 5. They kept a circular feast at some certain times (v. 4); they went and feasted in their houses. It was a comfort to this good man, 1. To see his children grown up and settled in the world. All his sons were in houses of their own, probably married, and to each of them he had given a competent portion to set up with. Those that had been olive-plants round his table were removed to tables of their own. 2. To see them thrive in their affairs, and able to feast one another, as well as to feed themselves. Good parents desire, promote, and rejoice in, their children’s wealth and prosperity as their own. 3. To see them in health, no sickness in their houses, for that would have spoiled their feasting and turned it into mourning. 4. Especially to see them live in love, and unity, and mutual good affection, no jars or quarrels among them, no strangeness, no shyness one of another, no strait-handedness, but, though every one knew his own, they lived with as much freedom as if they had had all in common. It is comfortable to the hearts of parents, and comely in the eyes of all, to see brethren thus knit together. Behold, how good and how pleasant it is! Ps. cxxxiii. 1. 5. It added to his comfort to see the brothers so kind to their sisters, that they sent for them to feast with them; for they were so modest that they would not have gone if they had not been sent for. Those brothers that slight their sisters, care not for their company, and have no concern for their comfort, are ill-bred, ill-natured, and very unlike Job’s sons. It seems their feast was so sober and decent that their sisters were good company for them at it. 6. They feasted in their own houses, not in public houses, where they would be more exposed to temptations, and which were not so creditable. We do not find that Job himself feasted with them. Doubtless they invited him, and he would have been the most welcome guest at any of their tables; nor was it from any sourness or moroseness of temper, or for want of natural affection, that he kept away, but he was old and dead to these things, like Barzillai (2 Sam. xix. 35), and considered that the young people would be more free and pleasant if there were none but themselves. Yet he would not restrain his children from that diversion which he denied himself. Young people may be allowed a youthful liberty, provided they flee youthful lusts.
II. His great care about his children is taken notice of as an instance of his piety: for that we are really which we are relatively. Those that are good will be good to their children, and especially do what they can for the good of their souls. Observe (v. 5) Job’s pious concern for the spiritual welfare of his children,
1. He was jealous over them with a godly jealousy; and so we ought to be over ourselves and those that are dearest to us, as far as is necessary to our care and endeavour for their good. Job had given his children a good education, had comfort in them and good hope concerning them; and yet he said, “It may be, my sons have sinned in the days of their feasting more than at other times, have been too merry, have taken too great a liberty in eating and drinking, and have cursed God in their hearts,” that is, “have entertained atheistical or profane thoughts in their minds, unworthy notions of God and his providence, and the exercises of religion.” When they were full they were ready to deny God, and to say, Who is the Lord? (Prov. xxx. 9), ready to forget God and to say, The power of our hand has gotten us this wealth, Deut. viii. 12, c. Nothing alienates the mind more from God than the indulgence of the flesh.
2. As soon as the days of their feasting were over he called them to the solemn exercises of religion. Not while their feasting lasted (let them take their time for that there is a time for all things), but when it was over, their good father reminded them that they must know when to desist, and not think to fare sumptuously every day; though they had their days of feasting the week round, they must not think to have them the year round; they had something else to do. Note, Those that are merry must find a time to be serious.
3. He sent to them to prepare for solemn ordinances, sent and sanctified them, ordered them to examine their own consciences and repent of what they had done amiss in their feasting, to lay aside their vanity and compose themselves for religious exercises. Thus he kept his authority over them for their good, and they submitted to it, though they had got into houses of their own. Still he was the priest of the family, and at his altar they all attended, valuing their share in his prayers more than their share in his estate. Parents cannot give grace to their children (it is God that sanctifies), but they ought by seasonable admonitions and counsels to further their sanctification. In their baptism they were sanctified to God; let it be our desire and endeavour that they may be sanctified for him.
4. He offered sacrifice for them, both to atone for the sins he feared they had been guilty of in the days of their feasting and to implore for them mercy to pardon and grace to prevent the debauching of their minds and corrupting of their manners by the liberty they had taken, and to preserve their piety and purity.
| For he with mournful eyes had often spied, Scattered on Pleasure’s smooth but treacherous tide, The spoils of virtue overpowered by sense, And floating wrecks of ruined innocence.–Sir R. BLACKMORE. |
Job, like Abraham, had an altar for his family, on which, it is likely, he offered sacrifice daily; but, on this extraordinary occasion, he offered more sacrifices than usual, and with more solemnity, according to the number of them all, one for each child. Parents should be particular in their addresses to God for the several branches of their family. “For this child I prayed, according to its particular temper, genius, and condition,” to which the prayers, as well as the endeavours, must be accommodated. When these sacrifices were to be offered, (1.) He rose early, as one in care that his children might not lie long under guilt and as one whose heart was upon his work and his desire towards it. (2.) He required his children to attend the sacrifice, that they might join with him in the prayers he offered with the sacrifice, that the sight of the killing of the sacrifice might humble them much for their sins, for which they deserved to die, and the sight of the offering of it up might lead them to a Mediator. This serious work would help to make them serious again after the days of their gaiety.
5. Thus he did continually, and not merely whenever an occasion of this kind recurred; for he that is washed needs to wash his feet, John xiii. 10. The acts of repentance and faith must be often renewed, because we often repeat our transgressions. All days, every day, he offered up his sacrifices, was constant to his devotions, and did not omit them any day. The occasional exercises of religion will not excuse us from those that are stated. He that serves God uprightly will serve him continually.
Fuente: Matthew Henry’s Whole Bible Commentary
Notes
Job. 1:5 : Have sinned and cursed God in their hearts. Various opinions as to the meaning, in this passage, of the Hebrew word here rendered cursed. (or brechoo) the Piel (transitive or intensive) form of the verb (brach) to kneel, generally meaning to bless; i.e., to cause to kneel, such being the usual attitude in receiving a blessing. The word, however, is generally believed to have also the opposite meaning of cursing. So GESENIUS, who compares it with the Arabic (iblaraka), and the Ethiopic, braka, both having the opposite meanings of blessing and cursing. 1Ki. 21:10, where the same form of the verb occurs, is referred to as a clear case in which it is used with the meaning of cursing. The same word which is twice employed by Satan (chap. Job. 1:11; and Job. 2:5), and once by Jobs wife (chap. Job. 2:9); where it is no doubt used in the same sense as in the verse before us. This use of the word in two opposite senses variously accounted for. LEIGH, in his Critica Sacra, connects these opposite meanings on the ground that the word expresses what a man ardently wishes or calls for, whether it may be good or evil, salvation or perdition. CAREY, in his Notes on Job, connects them by observing that both blessing and cursing are acts of religious worship represented by kneeling, the relation between them being like that of precor and imprecor in Latin. Others account for this use of the word on the principle of Euphemism; blasphemy having been so abhorred by the ancients that they avoided the very term, as the Latins used sacrum for execraudum. So VATABLUS, DRUSIUS, and COCCEIUS. Perhaps a better way of accounting for these opposite meanings of the word, is that adopted by CODURCUS, who classes it with those verbs in which the Piel form gives a privative meaning, and so makes it convey an idea the opposite of that originally implied in it. Thus (khata) to sin has its Piel form, (khitte), to put away sin, to expiate it or free from it; (elsem), a bone, gives a verb in the piel form (ilsem) to break the bones. WEMYSS explains this double and opposite meaning on the ground of irony or antiphrasis; thy may have blessed God, i.e., may have offended Him(!) The most satisfactory way for the word being used in this sinister sense, and one very generally adopted by modern interpreters, is that of giving it the meaning of bidding farewell to, and so of renouncing; it being customary on parting with a friend, to wish him farewell. So valere in Latin and in Greek are known to be used (TERENCE, Andria iv. 14; EURIPIDES, Medea, 1044. This view of renouncing is adopted by SCHULTENS, J. H. MICHAELIS, LOWTH, DE WETTE, &c. HUFNAGEL renders the word forgotten. EWALD and HIRZEL: forsaken. ZOCKLER, in LANGES Bible-work, observes that it indicates a hostile farewell.
Many, however, prefer to retain the original meaning of blessing, but under various aspects. AMBROSE, JEROME, AQUINAS, MAYER: Have sinned, and blessed God for their good cheer. COCCEIUS: Have sinned, and blessed God for their success. SANCTIUS: Have sinned in the way they blessed God; viz., being puffed up by their riches and prosperity. BROUGHTON, CARYL, and POOLE: Have blessed God too little, or have lightly regarded Him; thus approaching to the sense of cursing. Some supply a negative particle, or give a negative meaning to the copula (vaw), as in Psa. 9:18; Pro. 17:26; have sinned and not blessed God. So CALVIN, GOOD, and SANCTIUS. BOOTHROYD and YOUNG retain the idea of blessing by giving the copula the sense of though; have sinned though they blessed God. Others do the same by rendering (elohim) not God, but the gods;meaning the idols of the heathens or angelic beings; have sinned and blessed the elohim or gods. So ADAM CLARKE, PARKHURST, and Dr. LEE, who explains by: Have inclined to idolatrous practices, and refers to Isa. 46:3, as giving the same expression. The word, however, being without the article, would seem to require to be rendered either God or simply god; and, as SCOTT the translator of Job has observed, no mention is made in the book of any other god or gods than the true one.
The ancient and later versions vary in their way of rendering the word. The SEPTUAGINT, according to the ordinary edition, has: Have thought evil against God, in which it has been followed by the COPTIC; while the COMPLUTENSION has: Have blessed God. In the ITALA, or older Latin version, it is: Have cursed the Lord; while the VULGATE has: Have blessed God. The SYRIAC has: Have mocked. The ARABIC: Reproached. The CHALDAIC: Provoked to anger. COVERDALE: Have been unthankful to God. LUTHER, like the Vulgate: Have blessed God. MARTINS French version: Have blasphemed God. DIODATIS Italian: Have spoken evil of God.
SECOND PART OF PROSE INTRODUCTION
I. Jobs happiness In his children (Job. 1:4).
And his sons went, &c. Their feasting the medium of social intercourse and of maintaining friendly relations with each other. Shows
(1) the social habits of his children;
(2) the love and harmony prevailing among them. An exemplification of Psa. 133:1. Contrasted with the family of Adam (Gen. 4:8); of Abraham (Gen. 21:9; of Isaac (Gen. 27:41); of Jacob (Gen. 37:4); of David (2Sa. 13:28).
Festivity
Feasting lawful,when
(1) moderate;
(2) seasonable;
(3) in the fear of God;
(4) with thankful acknowledgment of his goodness;
(5) without offence to others;
(6) with charitable remembrance of the poor and needy (Luk. 14:12-14; Ecc. 3:4). The general rule of Christian feasting (1Co. 10:31). Its limitation (Rom. 14:20-21; 1Co. 8:13; 1Co. 10:32-33). Unseasonable times for feasting (Amo. 6:4-6; Joe. 2:16; Isa. 22:12-13). Christs presence and miracle at Cana a sanction to special seasons of temperate festivity (Joh. 2:1-11). The creature given not only for necessity but delight (Psa. 104:14-15).
Jobs sons feasted
(1) in their own houses; indicating their wealth, order, and harmony;also, the maturity of their age. Enhances the calamity of their death.
(2) Each on his own day, i.e. his birthday, or the day on which it was his turn to entertain the rest. Birthdays in the East days of great rejoicing (Gen. 40:20; Mat. 14:6).
(3.) They sent and called for their three sisters, supposed, like women in the East, to be living with their mother, in their own tent or apartment (Gen. 24:67; Gen. 31:33-34; Est. 2:9-14). Beautiful picture of fraternal harmony and affection. Proof of how Job had trained up its family.
II. Jobs spiritual care over his children (Job. 1:5).
And it was so, when, &c. At the conclusion of each feast Job offers special sacrifices for his children. Uncertain whether his sons were present, though probable. He sent and sanctified them;
(1) Doing what is immediately after related; or,
(2) Exhorting them to prepare themselves for the approaching solemnity. In O. T language, people often said to do that which they enjoin to be done. The members of the family usually present at the family sacrifice (1Sa. 20:6; 1Sa. 20:29).Hence learn:
1. Christians to see that their families observe Gods worship as well as themselves. Family worship an institution of God. An acknowledgment of God as the God of the family and the author of family blessings. A prayerless family an unblessed one. A family without worship, a garden without a fence. The presence of the children at daily family worship calculated to produce
(1) Reverential fear and filial confidence towards God;
(2) Dutiful regard, submission, and obedience towards their parents;
(3) Harmony, affection, and sympathy towards each other.
2. Preparation necessary for solemn services and approaches to God (Exo. 19:10; Exo. 19:14; Psa. 26:2). As men measure to God in preparation, God measures to men in blessing [Trapp]. God not to be worshipped carelessly and slovenly, but in the best manner possible (Ecc. 5:1). Jews had their preparation and fore-preparation for the Passover. Before Christ, such preparation both moral and ceremonial (Gen. 35:2). After Christ, only moral (Psa. 26:2).
Job took measures to keep his children in a pure and pardoned state. Parents cannot make their children spiritual worshippers, but can bring them to spiritual ordinances. Cannot give converting grace, but can employ the means through which God may impart it.
Job recognized and sought to discharge his responsibilities as a father. Realized his childrens relation to God and eternity. Hence more concerned that they should have grace in their heart than gold in their house; should stand in the favour of God than enjoy the smiles of the world; should be sanctified for the next world than be accomplished for this. Jobs solicitude contrasted with Elis indifference (1Sa. 2:29). A parents responsibility for his children does not cease with their childhood. Though no longer sheltered by the parents roof, they can and ought to be sheltered by the parents prayers.
Rose up early. His zeal and earnestness. Impatient till God was reconciled to his children. An early hour required by the largeness of the work as well as the solemnity of it. Sacrifices usually offered early in the morning (Exo. 32:6). Not safe to let sin be unrepented of and unforgiven. The Psalmists resolution (Psa. 63:1). Abrahams practice (Gen. 22:3). That of Moses (Exo. 24:4; of Jesus Christ (Mar. 1:35). Has special promise attached to it (Pro. 8:17). What our hands find to do, to be done with our might (Ecc. 9:10). Well to begin the day with prayer and application of the Atonement. God, the author of every day, ought to have the first hour of it. The mind then freshest and freest from earthly cares and distractions. Early worship taught by the light of nature. Practised by the heathen (1Sa. 5:3-4).
III. Jobs faith in the Atonement
Offered burnt offerings, as the head of the family. Patriarchal custom. So Abraham (Gen. 12:7-8); Isaac (Gen. 26:25); Jacob (Gen. 33:20; Gen. 35:6). The Law with a priestly family not yet instituted.
Sacrifices
The burnt-offering a victim slain and burnt entire on the altar (Lev. 1:9.) Under the law, might be either a bullock, a lamb, a goat, or turtle doves (Lev. 1:2; Lev. 1:10; Lev. 1:14). Burnt-offerings the only sacrifices mentioned in Patriarchal times. Sacrifices offered from the earliest period. Found in Adams family (Gen. 4:4). Probably prescribed by God himself on the day man fell. The first sacrifices probably the beasts with whose skins God provided coats for our first parents (Gen. 3:21). The first express direction from God regarding sacrifice given to Abraham (Gen. 15:9.) Intended to keep in view the promised Seed, to be bruised in mans stead (Gen. 3:15). Offered with every special approach to God. No worship without sacrifice. Without shedding of blood no remission, and without remission no acceptable approach to God. Sacrifices told
(1) Of guilt;
(2) Of punishment;
(3) Of substitution. Sometimes Eucharistic, or connected with thanksgiving. So Noahs (Gen. 8:20), Sometimes Federative, or connected with a covenant (Exo. 24:4; Exo. 24:8). In Jobs case, simply Expiatory, or with a view to forgiveness of sin. Hence his faith (Heb. 2:4). Sacrifice, as a substitute for the offender, a natural instinct. Hence, as well as from tradition, universal in the heathen world. There, sometimes human ones offered, as of more supposed value than dumb animals. Impossible for the blood of bulls and goats to take away sin (Heb. 10:4). The insufficiency of all such sacrifices deeply felt in the conscience (Mic. 6:6-7). Every bloody sacrifice a finger pointing to the only sufficient one on Calvary (Joh. 1:29). Hence the cry on the cross, It is finished, and the rent veil (Joh. 19:30; Mat. 27:51.)
Die man, or justice must, unless for him
Some other able and as willing, pay
The rigid satisfaction, death for death.
Milton.
According to the number of them all. A victim for each of the seven sons. Job no niggard in Gods service. Children to be prayed for individually and specifically. Each has his particular temper and circumstances, trials and temptations, sins and wants. Christs one offering sufficient for all and for all time (Heb. 10:12-14). Particular application of the atonement to be made by and for each. Each sinner needs a substitute for himself or a personal interest in the great universal one. He gave Himself a ransom for all, to be followed byHe gave Himself for me (1Ti. 2:6; Gal. 2:20).
For Job said, within himself or to others. Special reason why Job now sacrificed. Religions duties to be grounded on intelligent reasons. God requires a reasonable service (Rom. 12:1. Not ignorance, but intelligence, the mother of true devotion. Call him wise whose actions, words, and steps are all a clear because to a clear why [Lavater].
It may be my sons have sinned,during their festivities. A bloody sacrifice rendered necessary by sin, which can only be washed out by blood (Heb. 9:22). Sin such an outrage on Gods universe that only blood can atone for it [Talmage]. It may be. Suspicion of sin, much more the consciousness of it, ought to send us at once to Christs blood. A blessing to have a tender conscience. To be without allowed sin, the holiness of earth; to be without sin at all, the holiness of heaven. Sin easily committed in the tumult and rush of pleasure. The time of security the time for greatest apprehension. Jobs sons usually devout. Their sinning now only a contingency; but a very possible one. Their danger that of
(1) Vain thoughts;
(2) Excited feelings;
(3) Unguarded words. Cause for Jobs concern
(1) In the depravity of the heart;
(2) In the frailty and folly of youth;
(3) in the temptations incident to a feast. Wine a mocker; sin easily committed under its influence (Pro. 20:1; Pro. 23:29-35). A double guard needed in the social use of it.Cursed God in their hearts;reproached or renounced Him for the moment. Same word usually rendered bless. Sometimes also the opposite, as 1Ki. 21:10. Blessing in the East customary on parting as well as meeting (Gen. 47:7-10; 1Ki. 8:66). Hence, or from a peculiar Hebrew usage, the probable double meaning of the word here as well as in chap. Job. 2:9. Allowed sin a temporary renouncement of God. Sin itself an element of separation between God and the soul. Great danger of such renouncement in festivity and worldly pleasure. In their hearts;
(1) thinking lightly of Gods favour in comparison with present enjoyment: the contrast of Psa. 4:6-7;
(2) forgetting and not acknowledging God as the author of all their mercies. Heart or secret sins not to be lightly thought of (Psa. 19:12; 1Co. 4:4). Such sins are
(1) Dangerous;
(2) Deserving condemnation;
(3) Need atoning blood. The morality of Jobs children. Job apprehensive only of heart sins.
IV. The habit and continuance of Jobs piety
Thus did Job continually. Marg.: All the days; either, while the feast lasted; or rather, at the conclusion of every such feast. Jobs piety habitual and constant. Mark of his sincerity. He who serves God uprightly will serve Him continually [M. Henry]. The same occasions always liable to bring the same sins. Same corrupt nature always present. Fresh sins require fresh pardon. Renewed pardon requires renewed application to the atoning blood. The blood of Jesus a fountain ever full and ever free. Prayer and care to follow the godly through life. Constant washing of the feet needed (Joh. 13:10).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(4) Every one his day.i.e., probably his birthday. (Comp. Gen. 40:20; Gen. 21:8; and in the New Testament Mat. 14:6, Mar. 6:21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Every one his day Which, for insufficient reasons, Hirtzel refers to national festive days either of the spring or of the harvest. As there were seven sons, Oehler, Delitzsch, and Clericus would understand by the above phrase a week of festivity, with its attendant lustration and sacrifice on the seventh day, or sabbath. Thus they infer a high antiquity for the division of time into weeks and the observance of the sabbath. But it probably indicates their respective birthdays. (Hahn, Schlottmann.) “ ‘ His day,’ par excellence,” says Umbreit, “is the birthday.” There was apparently a fixed reason for such family festivals. Among the people of the East, birthdays have been ever commemorated with marked festivity. Pharaoh’s was celebrated with a feast to all his servants. Wilkinson, in Ancient Egyptians, says: “Every Egyptian attached much importance to the day, and even to the hour, of his birth, and it is probable that, as in Persia, each individual kept his birthday with great rejoicings, welcoming his friends with all the amusements of society, and a more than usual profusion of the delicacies of the table.” “Of all the days in the year,” says Herodotus, (i, 133,) “the one which the Persians celebrate most is their birthday.”
Called for their three sisters A joyous home, over which religion shed its heavenly light. Its influence is seen in the spirit of pure affection that bound together the hearts of the ten children. It was honourable in “the young men” that they should thus at the same time consult their own and their sisters’ happiness; as if the festive circle must be incomplete without the crowning joy of their presence. The Egyptian monuments also testify to the high esteem in which woman was held in the earliest ages. “In the treatment of women they (the Egyptians) seem to have been very far advanced beyond other wealthy communities of the same era, having usages very similar to those of modern Europe; and such was the respect shown to women that precedence was given to them over men, and the wives and daughters of kings succeeded to the throne, like the male branches of the royal family.” Sir G. Wilkinson.
Job 1:4. Every one his day Schultens has shewn, that the word iomo, imports his birth-day. So ch. Job 3:1. Job is said to have cursed his day; i.e. the day of his birth. The verse might be rendered, And his sons had a constant custom to make a family-feast, every one on his birth-day; and they sent and invited their three sisters, &c. Herodotus informs us, that the Orientals in general, and the Persians in particular, were remarkable for celebrating their birthdays with great festivity and luxury.
(4) And his sons went and feasted in their houses, everyone his day; and sent and called for their three sisters to eat and to drink with them.
Though I am very ready to allow, that in those feasts of Job’s children, there are certain amiable qualities worth remarking; such as the love which, as brethren, they lived in together, their affection for their sisters also, and their societies in their own houses, far preferable to public-houses, and the taverns of modern times, wherein the carnal indulge too often their lusts and pleasures; yet Job’s children would have been more like their father, had they feasted less, and given more. Oh! thou heavenly Samaritan! what a feast would that be, if followed up by our great ones; and what a very different world would it make the present, from what it now is, if, when they made a feast, they called in the poor, and the maimed, and the halt, and the blind. The imagination is not competent to form the full blessedness of such a mind, who would thus spread the Lord’s bounties for the Lord’s poor; and while the table was surrounded with such guests, and the hungry bellies of the perishing supplied, the generous lord of the feast seasoned his entertainment for the body, with sweet and gracious discourse for the soul. Such was thy feast, dearest Jesus! and I hope there are still some of thine, following thy example. Luk 14:13 . and Luk 15:2 .
Job 1:4 And his sons went and feasted [in their] houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
Ver. 4. And his sons went and feasted in their houses ] They were of ripe years; and although unmarried, yet had they their several houses to dwell in. This declareth not only the wealthiness of the family, but also the good order and government thereof, as Beza observeth. Their orderly intercourse of friendly feasting one another shows their mutual love, concord, and agreement, by this means testified and increased. For wine hath (as one long since observed) , an attractive power in it to make and keep friendship; and from the drinking of wine the word here used for a feast hath its denomination ( .) We may not think that they did thus every day, as that glutton the Gospel; or that in their banquets they used any excess, as the manner is of riotous and intemperate persons; for they had been better bred, and they observed this order with great modesty and discretion. They went and feasted; that is, they did it readily and cheerfully, that brotherly love might continue; for – Fratrum quoque gratia rara est. Favour has been rare between bothers. The devil doth what he can to cast a bone between brethren, to make those that should love most dearly to hate one another most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Joseph and his brethren, Joram and his, Romulus and Remus, Caracalla and Geta, Robert and Rufus, the two sons of William the Conqueror, Polynices and Eteocles, &c. And when such are once out, “A brother offended” (saith Solomon) “is harder to be won than a strong city: and their contentions are like the bars of a castle,” which, being strong, will neither bow nor yield, Pro 18:19 . All good means, therefore, must be used to prevent them, and to preserve that amity and unity which the psalmist doth so magnify, Psa 133:1-3 , and concludeth, that there God commandeth the blessing, and life for evermore; that is, constant happiness perpetuated in and by a blessed posterity. The number of two hath been accounted accursed, because it was the first that departed from unity.
And sent and called for their three sisters one = man, as in Job 1:1.
his day. Probably = birthday. Compare Job 1:5; Job 3:3. Gen 40:20.
sent and called: Psa 133:1, Heb 13:1
Reciprocal: Job 1:13 – when Job 1:18 – Thy sons Ecc 7:2 – better Rom 12:10 – with brotherly love
Job 1:4. His sons went and feasted in their houses Or made a family feast, to testify and maintain their brotherly love. Every one his day Not every day of the week and of the year, which would have been burdensome to them all, and gross luxury, and which certainly such a holy man as Job would not have permitted; but each his appointed day, perhaps his birth- day, or the first day of the month. It is certain the same expression, , jomo, his day, means his birth-day, Job 3:1. The verse, says Dr. Dodd, might be rendered, And his sons had a constant custom to make a family feast, every one on his birth-day; and they sent and invited their three sisters, &c. According to Herodotus, the inhabitants of the East in general, and especially the Persians, were remarkable for celebrating their birthdays with great festivity and luxury.
Job 1:4 f. illustrates in particular the above-given general description of Jobs piety and happiness by a picture of the usual life of himself and his family. Jobs sons are all like the sons of a king, each of whom has his own house and possessions (2Sa 13:7; 2Sa 14:30). Jobs children are apparently all unmarried, and live for a joyous life, each day a feast. It is to be remembered, that we do not stand on the ground of mere history here. The idea shapes its material to its own ends (Davidson).
Along with this joyous life goes the most scrupulous piety. Job continually unites with his children in sacrifice, to atone even for unintentional impiety, of which they may have been guilty. The sanctification preparatory to sacrifice would consist of ablutions, change of raiment, etc. (Gen 35:2, Exo 19:10; Exo 19:14). The sacrifice offered is the pre-exilic sacrifice of atonement, viz. the burnt offering only; the LXX adds the sin offering, to conform Jobs worship to post-exilic usage. The particular sin that Job fears is that his sons, when their hearts were loosed with wine, may have had blasphemous thoughts of God. Actual blasphemy was in ancient Israel punishable by death (1Ki 21:13); but for Job, even blasphemous thoughts must be atoned for by sacrifice. The Volksbuch regards irreverence as the most to be dreaded of sins (Job 1:22, Job 2:10, Job 42:7). Job is so careful, that he makes atonement for unconscious and perhaps even non-existent sins. For heart-speech, cf. Psa 14:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible